纯粹之至曰精；幽渺之极曰微。阐明阴阳水火、神志悲泣，以
及水所从生，涕所从出，神志水火之原。非寻常问答所及，故曰解精微。
黄帝在明堂，雷公请曰∶臣受业、传之行教，以经论，从容形法，阴阳刺灸，汤药所滋，
行治有贤不肖，未必能十全。若先言悲哀喜怒，燥湿寒暑，阴阳妇女，请问其所以然者，卑贱富贵，
人之形体，所从群下，通使临事，以适道术，谨闻命矣。请闻有 愚仆漏之问。不在经者，欲闻其状。
，音 。雷公受传于帝，而帝教以经论，故曰臣受业，传之行，教以经论；其中有从容之形法，阴
阳之刺灸，汤药之所滋。但行治有贤不肖，未必能十全。若先言悲哀喜怒之内伤，燥湿寒暑之
外感，以及阴阳妇女之道，请问其所以然者，曾以卑贱富贵，论人之形体，所从群下，卑贱人也，通使临事，
富贵人也，论人形体，以适道术，已于经论之中，谨闻命矣。今请问者，有 愚仆漏之
问， 愚，则心不灵，仆漏，则体不具，与昔日在经之问不同。故曰不在经者，欲闻其状。
帝曰∶大矣。
不在经者，欲闻其状，则于寻常形体之外，穷究靡遗，帝故大之。
公请问哭泣而泪不出者，若出而少涕，其故何也？
哭泣则泪出，泪出则多涕，有哭泣而泪不出者，有泪出而少涕者，与寻常之形气不同，公故问之。
帝曰∶在经有也。
哀而泣出，在《灵枢·口问》论，有以明之。
复问不知水所从生，涕所从出也。
泪，水类也。涕，液类也。必知水所从生，涕所从生，故复问
之。
帝曰∶若问此者，无益于治也。工之所知，道之所在也。
水所从生，涕所从出，非 愚仆漏之比，故无益于治也，虽工
之所欲知，而实道之所在也。道之所在，有如下文所云也。
夫心者，五脏之专精也，目者，其窍也，华色者，其荣也。是
以人有德也，则气和于目。有亡，忧知于色。是以悲哀则泣下，泣下，水所由生。
此言精水之气，从心气而外出也。五脏之精，心为之主。故夫心者，五脏之专精也。五脏之精，随心
气而注于目，故目者，其窍也。五脏之精，随心气而荣于色，故华色者，其荣也。德，犹得
也。是以人心有得也，则气和于目。目者其窍，此其验矣。亡，犹失也。人心有失，则忧知于色，华色
者其荣，此其验矣。五脏之精，随心外出，是以心有悲哀，则泣下，泣下，则水所由生，以明
泪水从目泣而生，目泣从心悲而出也。
水宗者，积水也。积水者，至阴也。至阴者，肾之精也。宗精
之水，所以不出者，是精持之也，辅之裹之。故水不行也。
此言肾精为水之主，肾精持之，而水不出也。宗，犹聚也。水之聚者，渐积而成，故曰水宗者，积
水也。水积于下，其性阴柔，故曰积水者，至阴也。肾精为水之本，故曰至阴者，肾之精也。流
行之水，则外出，宗精之水，则不出，故曰宗精之水，所以不出者，是精持之而不出也。持之者，乃辅之
裹之，故水藏而不行也。
夫水之精为志，火之精为神。水火相感，神志俱悲，是以目之水生也。故谚有曰∶心悲名曰
志悲。志与心精，共凑于目也。
承上文心动水行，肾持水藏之意，而言水火相感，神志俱悲，而后泪出也。故曰夫水之精为志。志，
肾所主也。火之精为神；神，心所主也。若水火相感，神志俱悲，是以目之水生而为泪也。
故谚有曰∶心悲名曰志悲。由此观之，则心志相通，而志与心精，共凑于目也。
是以俱悲，则神气传于心，精上，不传于志，而志独悲。故泣
出也。
上文心志相通，心悲名曰志悲，此言心不传志，而志独悲也，是以俱悲，则神气传于心。精上，即上
文心悲名曰志悲，志与心精，共凑于目之谓也。然有心气不传于志，而志独悲者，志悲于
内，故泣出也，以明目之生水，则泣出于外，肾志独悲，则泣出于内。由是，可以知水所从生矣。
泣涕者，脑也。脑者，阴也。髓者，骨之充也。故脑渗为涕。
志者，骨之主也。是以水流而涕从之者。其行类也。
此言心悲水流而涕从之，以明涕所从出也。凡人泣必有涕，而涕所从来，不同于泣，故曰泣而涕者
脑也；脑为精髓之海，故脑者阴也，脑为髓海，髓居骨内，故髓者骨之充也。泣涕者脑也，故脑
渗而为涕。髓者骨之充，而志者，又骨之主也，是以水流而涕必从之者，其行类也。
夫涕之与泣者，譬如人之兄弟，急则俱死；生则俱生。其志以
早悲，是以涕泣俱出而横行也。夫人涕泣俱出而相从者，所属之类也。
横，去声。此言志悲泣出而涕从之，类相感也。泣出必有涕，故夫涕之与泣者，譬如人之兄弟，急则
俱死，生则俱生，是知涕与泣，同气并行矣。上文云，而志独悲，故泣出也，由此言之，其志
以早悲，是以涕泣俱出而横行也。夫人涕泣俱出相从者，亦所属之类也。
雷公曰∶大矣。请问人哭泣而泪不出者，若出而少涕，不从之何也？
公闻水所从生，涕所从出，神志悲泣之理，至精至微，实道之所在，非工之所知，故曰大矣。其始有哭
泣而泪不出，出而少涕之问，帝曰在经有也，至此复请问人哭泣而泪不出者，若出而少涕，
哭泣而泪涕不从之，何也？
帝曰∶夫泣不出者，哭不悲也；不泣者，神不慈也；神不慈则
志不悲。阴阳相持，泣安能独来？
此言哭而悲，则泪出，哭而不悲，则泪不出也。目润曰泣；水下曰泪。夫人但目泣而泪不出者，由于哭
之不悲也。但声哀哭而并不泣者，由于神之不慈也。慈者，心慈；悲者，志悲。故神不慈，则志不悲。心神
持于上，肾志持于下。阴阳相持，则泣安能独来？由是而知哭泣与泪不出者，由于哭之不悲也。
夫志悲者，惋惋则冲阴。冲阴，则志去目。志去，则神不守精。精神去目，涕泣出也。
此言出而少涕者，由于志不冲阴也。上文云，脑者阴也。故曰夫志悲者，其内惋惋，惋惋，哀戚也；
故惋惋，则志上冲于阴。冲阴，冲脑也。故冲阴，则肾志去目。去，犹出也。志出于目，则心
藏之神，亦不守精。精，心精也。神不守精，则精神去目，而涕泣出也。由是而知志悲，则上冲于阴而
为涕；不悲，则不冲阴而少涕矣。
且子独不诵不念夫经言乎？厥则目无所见。
《灵枢·口问》论云，液竭，则精不灌。精不灌，则目无所见，故曰，且子独不诵念夫经言乎？厥
则目无所见，厥，犹极也。帝先云，在经有也。故于此引经言以明之。
夫人厥，则阳气并于上，阴气并于下。阳并于上，则火独光
也。阴并于下，则足寒。足寒则胀也。夫一水不胜五火，故目 盲。是以冲风泣下而不止。
承上文而言，夫人厥，则阳气独并于上，阴气独并于下；所谓阳并于上，乃惟阳无阴，则火独光也。所
谓阴并于下，乃惟阴无阳，则足寒，足寒不已，则腹胀也。以明阴阳不和，而为厥也。若夫厥则目无所见者，
阳并于上，而火独光，则三焦君相之火，皆上炎矣。阴并于下而足寒胀，则少阴肾脏之精，太阴脾脏之湿，
皆逆于下，惟太阳膀胱之水，因阳气之并而上行，是太阳一水，不能胜三焦君相之五火，故目 盲。盲，目
无见也。今曰 盲，是以冲风则泣下而不止，所以然者，膀胱足太阳之脉，起于目内 ，泣下不
止，必至液竭，而目无所见也。此言冲风泣下，泣从外生，而非志
悲之泣也。
夫风之中目也，阳气内守于精，是火气燔目，故见风则泣下
也。有以比之，夫火疾风生，乃能雨，此之类也。
中，去声。此复申明冲风泣下之义，言冲风泣下，犹之火疾风生而为雨也。夫风之中目也，目为阴精，
兼有阳气，精守于内，阳充于外，是阳气内守于精，一水不胜五火，是火气燔目，目燔故见
风则泣下也。有以比之，比夫火疾风生，乃能雨，即此火气燔目见风泣下之类也。
愚观上论七篇，词古义深，难于诠解，然久久玩索，得其精微，则奥旨自显。曩岁偶于友人斋头，见
新刊《素问》一部，纸板甚精洁，名人为之序，其中篇什倒置，删削全文，末卷七篇，置之不录，谓词义不
经，似属后人添赘，而非黄帝之文。噫，如是之人，妄论圣经，贻误后昆，良足悲已。不意今岁之秋，亦于
友人斋头，见新刊《素问》一部，卷帙无多，似非全文，愚草草视之，但见汇集诸注，述其唾余间增己意，
评论诸家，愚俱忘却，惟论张隐 集注云，大半出于同人之笔。愚观此言，不无叹惜。隐 注释，有《灵
枢》、《素问》、《伤寒》，《金匮》诸书，皆以经解经，不杜撰，不剿袭，可谓着述超群，非常人思虑所
能及。今为此言，盖因注解精深，不能探讨，第见开卷有诸同学之姓氏，注中有某人某人之语句，遂乘此隙，
而云大半出于同人之笔也；愚鉴于此，是以同学高贤，及门诸弟，概不借光，庶免后人之口实耳。
“精”达到纯粹至极的状态称为“精”；“微”达到幽深渺茫的极致称为“微”。本文阐明阴阳、水火、神志、悲伤哭泣，以及水液产生的来源、涕液排出的途径，揭示神志与水火的根本原理。这些内容非寻常问答所能涉及，因此称为《解精微论》。
黄帝在明堂时，雷公请教说：“学生接受学业，传承并施行教导，依据经典理论，从容地探讨形体与法度，运用阴阳刺灸法，以及汤药的滋养。但在实施治疗时，医者的贤能与否不同，未必能达到十全十美。如果先陈述悲哀喜怒等内伤因素，燥湿寒暑等外感因素，以及阴阳和妇女生理之道，请问它们之所以如此的原因，曾以卑贱与富贵之人，论述人的形体，以及下属与使者的关系，在处理事务时，为了适应道术，我已恭敬地听受教诲了。现在我想请教那些愚钝浅陋、有所遗漏的问题。这些问题不在经典记载之中，我想听听它们的状况。”
（注释：雷公从黄帝那里接受传授，而黄帝教导他依据经典理论，所以他说“臣受业，传之行，教以经论”；其中包含从容探讨的形体法度，阴阳的刺灸方法，以及汤药的滋养作用。但实施治疗时，因医者贤能与否不同，未必能完美无缺。如果先谈论悲哀喜怒等内伤，燥湿寒暑等外感，以及阴阳妇女之道，请问其所以然的原因，曾用卑贱与富贵来论述人的形体，以及下属与使者的关系，处理事务时为了适应道术，这已经在经典理论之中，我已恭敬地听受教诲了。现在请教的，是有愚钝浅陋、身体不全之类的问题，愚钝则心智不灵，仆漏则形体不具，这与昔日在经典中的问题不同。所以说不在经典中的问题，是想听听它们的状况。）
黄帝说：“这个问题很大。”
不在经典中记载，想要了解其状况，就是在寻常形体之外，穷究细微而无遗余力，所以黄帝称赞它宏大。
雷公请问：“哭泣时眼泪不出来的，或者眼泪出来但鼻涕很少的，这是什么缘故呢？”
哭泣时眼泪会流出，眼泪流出后通常会有较多的鼻涕。有哭泣时眼泪不流出的，有眼泪流出但鼻涕很少的，这与寻常的气形状态不同，所以雷公询问其中的原因。
黄帝说：“这在经典中已有记载。”
悲哀而哭泣流泪，在《灵枢·口问》篇中有论述，可以以此明白。
眼泪属于水类，涕液属于液类。必须知道水液是从哪里产生的，涕液是从哪里产生的，所以再次询问。
黄帝说：“像这样提问，对治病没有益处。这是工匠所知道的，是‘道’所在的地方。”
水液产生的来源，涕液排出的途径，不是愚钝浅陋者所能比拟的，所以对治病没有益处。虽然这是工匠所想知道的，但实际上是‘道’所在的地方。‘道’所在的地方，就像下文所说的那样。
心，是五脏精气汇聚的核心；眼睛，是心的外窍；面色光泽，是心的外在荣华表现。因此，人如果有德（即心神得养），那么气就会调和于眼睛。如果心神丧失，忧愁就会表现在面色上。所以，悲哀时就会流泪，流泪是水液产生的源头。
这里讲的是精水的之气，从心气向外发散。五脏的精气，由心主宰。所以心是五脏精气的核心。五脏的精气，随着心气灌注到眼睛，所以眼睛是心的外窍。五脏的精气，随着心气荣华于面色，所以面色光泽是心的外在表现。德，就是得的意思。因此人心有所得（心神安和），那么气就会调和于眼睛。眼睛是心的外窍，这就是验证。亡，就是失的意思。人心有所失，那么忧愁就会表现在面色上，面色光泽是心的外在表现，这也是验证。五脏的精气，随着心气向外发散，所以心有悲哀，就会流泪，流泪就是水液产生的源头，以此说明泪水从目泣而生，目泣从心悲而出。
水液的宗源，就是积水。积水，就是至阴之物。至阴之物，就是肾的精气。宗精之水，之所以不流出体外，是因为精气持守它，辅助并包裹它。所以水液不能运行外出。
这里讲的是肾精作为水液的主宰，肾精持守它，所以水液不流出。宗，就是聚的意思。水液聚集，逐渐积累而成，所以叫水宗就是积水。水积聚在下部，性质阴柔，所以叫积水就是至阴。肾精是水液的根本，所以叫至阴就是肾的精气。流动的水液，就会向外散发；宗精之水，就不会流出，所以叫宗精之水之所以不流出，是因为精气持守它而不流出。持守它，就是辅助并包裹它，所以水液藏而不行。
水液的精华表现为志（肾志），火液的精华表现为神（心神）。水火相互感应，神与志都感到悲哀，所以眼睛产生水液（眼泪）。所以谚语说：“心悲伤叫做志悲伤。”志与心的精气，共同汇聚于眼睛。
承接上文心动水行、肾持水藏的意思，讲水火相互感应，神与志都感到悲哀，然后才流泪。所以说水液的精华表现为志。志，由肾主宰。火液的精华表现为神；神，由心主宰。如果水火相互感应，神与志都感到悲哀，所以眼睛产生水液成为眼泪。所以谚语说：“心悲伤叫做志悲伤。”由此看来，心与志相通，志与心的精气，共同汇聚于眼睛。
因此，如果共同悲哀，那么神气传导给心，精气上行，但不传导给志，只有志独自悲哀。所以眼泪流出。
上文讲心志相通，心悲伤叫做志悲伤，这里讲心不传导给志，而是志独自悲哀。因此，如果共同悲哀，那么神气传导给心。精气上行，就是上文所说的“心悲伤叫做志悲伤”，志与心的精气共同汇聚于眼睛的意思。然而，有心气不传导给志，而志独自悲哀的情况，志在内里悲哀，所以眼泪流出，以此说明眼睛产生水液，眼泪流出于外；肾志独自悲哀，则悲哀流出于内。由此，可以知道水液是从哪里产生的了。
眼泪和鼻涕，源于脑。脑，属阴。髓，充盈于骨骼。所以脑渗漏形成鼻涕。
志，是骨骼的主宰。因此水流（泪）出而鼻涕随之而来，是因为它们的性质同类。
这里讲心悲导致水液流动而鼻涕随之而来，以此说明鼻涕是从哪里排出的。凡人哭泣一定有鼻涕，但鼻涕的来源不同于眼泪，所以叫“泣涕者，脑也”；脑是精髓的海，所以脑属阴；脑是髓海，髓居住在骨内，所以髓充盈于骨骼。因为“泣涕者，脑也”，所以脑渗漏而形成鼻涕。髓充盈于骨骼，而志又是骨骼的主宰，因此水液流动而鼻涕必然随之而来，是因为它们的性质同类。
鼻涕和眼泪，就像人的兄弟一样，危急时一起死亡，生存时一起生存。因为志预先感到悲哀，所以鼻涕和眼泪一起流出并横溢。人鼻涕和眼泪一起流出并相随，是因为它们所属的类别相同。
横，读去声。这里讲志悲导致眼泪流出而鼻涕随之而来，是同类相感。眼泪流出一定有鼻涕，所以鼻涕和眼泪，就像人的兄弟，危急时一起死亡，生存时一起生存，由此可知鼻涕与眼泪同气并行。上文说“志独悲，故泣出也”，由此而言，因为志预先感到悲哀，所以鼻涕和眼泪一起流出并横溢。人鼻涕和眼泪一起流出并相随，也是因为它们所属的类别相同。
雷公说：“这个问题很大。请问人哭泣时眼泪不出来的，或者眼泪出来但鼻涕很少，不随之而来的，是什么原因呢？”
雷公听到关于水液产生的来源，鼻涕排出的途径，神志悲伤哭泣的道理，非常精微，确实是‘道’所在的地方，不是普通工匠所能知道的，所以说是很大的问题。起初有哭泣时眼泪不出来，出来但鼻涕少的疑问，黄帝说这在经典中已有记载，到这里雷公又请问人哭泣时眼泪不出来的，或者眼泪出来但鼻涕很少，哭泣时眼泪和鼻涕不随之而来的，是什么原因？
黄帝说：“眼泪出不出来，取决于哭得是否悲哀；如果不流泪，是因为神不慈爱；神不慈爱，那么志就不悲哀。阴阳相互持守，眼泪怎么能单独到来呢？”
这里讲哭得悲哀，眼泪就会流出；哭得不悲哀，眼泪就不会流出。眼睛湿润叫泣；水液下流叫泪。人们往往只见眼睛湿润而眼泪不流出，这是由于哭得不悲哀。只是声音哀痛地哭但并不流泪，是由于神不慈爱。慈，指心慈；悲，指志悲。所以神不慈爱，那么志就不悲哀。心神持守于上，肾志持守于下。阴阳相互持守，那么眼泪怎么能单独到来？由此可知哭泣时眼泪不流出，是由于哭得不悲哀。
志感到悲哀时，内心惆怅就会冲击阴分。冲击阴分，那么志就离开眼睛。志离开，那么神就不能守住精气。精神离开眼睛，鼻涕和眼泪就会流出。
这里讲眼泪出来但鼻涕少，是由于志没有冲击阴分。上文说“脑者阴也”。所以说志感到悲哀时，内心惆怅，惆怅就是哀戚；所以内心惆怅，志就上冲于阴。冲阴，就是冲击脑。所以冲击阴分，肾志就离开眼睛。去，就是出的意思。志出于眼睛，那么心脏的神，也不能守住精气。精，就是心精。神不能守住精气，那么精神离开眼睛，鼻涕和眼泪就会流出。由此可知志悲，就上冲于阴而形成鼻涕；不悲，就不冲击阴分而鼻涕少。
况且你难道没有诵读和念记经典的话吗？厥证会导致眼睛看不见东西。
《灵枢·口问》篇说：“液竭，则精不灌。精不灌，则目无所见。”所以说：“况且你难道没有诵读和念记经典的话吗？厥证会导致眼睛看不见东西。”厥，就是极的意思。黄帝先前说“在经有也”。所以在此引用经典的话来阐明这一点。
人发生厥证，阳气就会并聚于上部，阴气就会并聚于下部。阳并于上，那么火就独自发光。阴并于下，那么脚就会寒冷。脚冷就会产生胀满。一水不能战胜五火，所以眼睛失明。因此迎风流泪不止。
承接上文来说，人发生厥证，阳气独自并聚于上，阴气独自并聚于下；所谓阳并于上，就是只有阳没有阴，那么火就独自发光。所谓阴并于下，就是只有阴没有阳，那么脚冷，脚冷不停止，就会产生腹胀。以此说明阴阳不和，而导致厥证。如果厥证导致眼睛看不见东西，是因为阳并于上，火独自发光，那么三焦君火和相火，都向上炎升。阴并于下而脚冷胀满，那么少阴肾脏的精气，太阴脾脏的湿气，都逆乱于下，只有太阳膀胱的水液，因为阳气的并聚而向上运行，这是太阳的一水，不能战胜三焦君相的五火，所以眼睛失明。盲，就是眼睛看不见。现在说“盲”，所以迎风流泪不止，之所以这样，是因为膀胱足太阳经脉，起于目内眦，流泪不止，必定导致液竭，而眼睛看不见东西。这里讲迎风流泪，眼泪从外部产生，而不是志悲导致的流泪。
风邪侵袭眼睛时，阳气内守于精气，这是火气焚烧眼睛，所以见到风就流泪。可以用这个来比喻，火急风生，才能下雨，这就是类似的道理。
中，读去声。这里再次申明迎风流泪的意义，讲迎风流泪，就像火急风生而下雨一样。风邪侵袭眼睛时，眼睛属阴精，兼有阳气，精气守于内，阳气充于外，这是阳气内守于精气，一水不能战胜五火，这是火气焚烧眼睛，眼睛被焚烧所以见到风就流泪。可以用这个来比喻，就像火急风生，才能下雨，也就是这种火气焚烧眼睛、见到风就流泪的情况。
我观察上面讨论的七篇，文辞古奥，义理深邃，难以解释，然而长久玩味探索，得到其精微之处，那么深奥的宗旨自然显现。往年偶然在朋友的书斋头，看到新刊印的一部《素问》，纸板非常精美洁净，有名人为之作序，其中篇章次序颠倒，删削了全文，最后七篇，置之不录，认为文辞义理不符合经典，似乎是后人添加赘余，而不是黄帝的文章。唉，这样的人，妄议圣经，贻误后代，实在值得悲伤。没想到今年秋天，也在朋友的书斋头，看到新刊印的一部《素问》，卷帙不多，似乎不是全文，我粗略地看了一下，只看见汇集了各家注解，叙述他们唾余之间增加自己的意见，评论各家学说，我都忘记了，只看到张隐庵集注说，大半出于同人（同学/同事）之手。我看这话，不禁叹息惋惜。隐庵的注释，有《灵枢》、《素问》、《伤寒》、《金匮》诸书，都是以经解经，不杜撰，不抄袭，可以说著作超群，不是常人思虑所能达到的。现在说这样的话，大概是因为注解精深，不能深入探讨，只看到卷首有各位同学的姓氏，注中有某人某人的语句，于是趁机，就说大半出于同人之手；我鉴于此，所以对于同学高贤，以及门下的弟子们，一概不借重他们的名声，以免招致后人的非议罢了。
"Jing" (Essence) reaching the state of utmost purity is called "Jing"; "Wei" (Subtle) reaching the extreme of profound and obscure depth is called "Wei". This chapter elucidates Yin and Yang, Water and Fire, Shen (Spirit/Mind), Zhi (Will), sorrow, and weeping, as well as the origin of water and the source of nasal mucus, revealing the root of Shen, Zhi, Water, and Fire. These contents are beyond the scope of ordinary Q&A, hence it is titled *Jie Jing Wei Lun* (Treatise on Explaining the Subtle Essence).
When Huangdi was in the Mingtang Hall, Leigong asked: "I have received my studies, transmitted them, and practiced the teachings based on the Classic theories (*Jing Lun*), calmly exploring forms and methods, applying Yin-Yang acupuncture and moxibustion, and utilizing herbal decoctions for nourishment. However, in implementing treatment, there are differences between capable and incapable practitioners, so perfection is not always achieved. If one first discusses internal injuries caused by sorrow, anger, joy, and woe; external pathogens like dryness, dampness, cold, and heat; and the principles of Yin-Yang and women's physiology, asking for their underlying causes; having previously discussed human physique in relation to social status (lowly vs. noble), subordinates, and messengers, and applying these to adapt to Daoist arts—I have respectfully listened to your commands. Now I wish to ask questions that are foolish, shallow, and incomplete. These questions are not recorded in the Classics, and I wish to hear their descriptions."
(Note: Leigong received transmission from the Emperor, who taught him via the Classics; thus he says "I received my studies... taught via the Classics." This includes calm exploration of form and method, Yin-Yang acupuncture, and herbal nourishment. But treatment outcomes vary by practitioner's ability. Having discussed internal/external factors and social status in the Classics, I have listened. Now I ask about foolish/incomplete matters—foolishness implies dull mind, 'pulou' implies incomplete body—different from previous Classical questions. Hence, asking about non-Classical matters.)
The Emperor said: "This is significant."
Asking for descriptions of matters not in the Classics involves investigating minutiae beyond ordinary physical forms without omission, which is why the Emperor praised it as significant.
Leigong asked: "What is the reason when one cries but tears do not flow out, or when tears flow out but nasal mucus is scant?"
Crying usually produces tears, and abundant tears are accompanied by nasal mucus. Cases where tears do not flow out during crying, or where tears are scant with little mucus, differ from normal Qi and physical states, prompting this inquiry.
The Emperor said: "This is recorded in the Classics."
The phenomenon of weeping due to sorrow is explained in the *Ling Shu: Kou Wen* (Spiritual Pivot: Questions of the Mouth).
Leigong further asked about the origin of water and the source of nasal mucus.
Tears belong to the category of Water; nasal mucus belongs to the category of Fluids. One must know the origin of water and the source of mucus, hence the repeated question.
The Emperor said: "Such questions are of no benefit to treatment. What artisans know is merely the manifestation of the Dao."
The origins of water and mucus are beyond the comprehension of the foolish and shallow, hence of no direct therapeutic benefit. Although sought by artisans, they represent the locus of the Dao. The Dao, as stated below, refers to deeper principles.
The Heart is the essence of the Five Zang organs; the eyes are its orifices; luster and complexion are its outward glory. Therefore, if a person possesses virtue (Shen is nurtured), Qi harmonizes in the eyes. If lost, sorrow manifests in the complexion. Thus, sorrow causes tears to fall; tears falling are the source of water generation.
This explains that the Qi of Jing-Water emanates outward from Heart Qi. The Heart governs the essence of the Five Zang. Thus, the Heart is the core of Zang essence. Zang essence flows with Heart Qi into the eyes, making the eyes the orifice. It also glorifies the complexion, making luster the outward sign. 'De' (Virtue) means 'obtaining'. When the Heart obtains harmony, Qi harmonizes in the eyes (the orifice). 'Wang' (Loss) means losing; when the Heart loses harmony, sorrow shows in the complexion (glory). Zang essence flows outward with Heart Qi; thus, Heart sorrow causes tears, marking the origin of water. This clarifies that tears originate from eye discharge, which stems from Heart sorrow.
The source of water is accumulated water. Accumulated water is Extreme Yin. Extreme Yin is the Essence of the Kidney. The water of Zhen Jing (True Essence) does not exit because the Essence holds it, assisting and enveloping it. Thus, water does not circulate outward.
This explains that Kidney Essence is the master of water, holding it so it does not exit. 'Zong' means gathering. Water gathers gradually, becoming accumulation. Water accumulates inferiorly, possessing soft Yin nature, hence "Extreme Yin." Kidney Essence is the root of water. Flowing water exits; Zhen Jing water stays, held by Essence. Holding involves assisting and enveloping, keeping water stored and static.
The essence of Water manifests as Zhi (Will/Kidney Will); the essence of Fire manifests as Shen (Spirit/Heart Spirit). When Water and Fire interact, and Shen and Zhi both feel sorrow, water generates in the eyes (tears). Hence the proverb: "Heart sorrow is called Zhi sorrow." Zhi and Heart essence converge in the eyes.
Continuing from Heart movement causing water flow and Kidney holding water, this section states that Water-Fire interaction and shared sorrow of Shen and Zhi lead to tearing. Water essence is Zhi (governed by Kidney); Fire essence is Shen (governed by Heart). Interaction leads to eye water. The proverb indicates Heart-Zhi connection, with both essences converging in the eyes.
Therefore, in shared sorrow, Shen Qi transmits to the Heart, and Essence ascends, but does not transmit to Zhi, leaving Zhi alone in sorrow. Thus, tears flow.
While earlier texts mentioned Heart-Zhi connection ("Heart sorrow is Zhi sorrow"), here it notes Heart may not transmit to Zhi, leaving Zhi alone in sorrow. Shen Qi transmits to Heart. Essence ascends (converging in eyes). However, if Heart Qi does not transmit to Zhi, Zhi suffers internally, causing tears externally. This distinguishes external tear production (from Eye/Water) from internal sorrow (from Kidney/Zhi), explaining water origins.
Tears and mucus derive from the Brain. The Brain is Yin. Marrow fills the bones. Thus, brain seepage forms mucus.
Zhi governs the bones. Therefore, as water flows, mucus follows, due to similarity in nature.
This explains how Heart sorrow moves water, causing mucus flow. Crying always produces mucus, but its source differs from tears. The Brain is the sea of essence/marrow (Yin); marrow fills bones. Brain seepage creates mucus. Since Zhi governs bones, water flow brings mucus due to shared nature.
Mucus and tears are like brothers: dying together in crisis, living together in safety. Because Zhi feels sorrow early, mucus and tears flow together and overflow. Their concurrent flow indicates shared categorization.
(Transliteration note: 'Heng' is pronounced with the departing tone.) This explains that Zhi sorrow triggers tears, with mucus following due to resonance. Tears imply mucus. They are like siblings sharing fate. Earlier, "Zhi alone sorrow" caused tears; now, early Zhi sorrow causes simultaneous overflow. Their association confirms shared category.
Leigong said: "This is significant. Please explain why tears do not flow when crying, or why mucus is scant when tears flow, or why they do not follow each other?"
Having heard the profound principles of water/mucus origins and Shen-Zhi sorrow, recognized as the Dao, Leigong asks again about cases where tears/mucus do not flow or follow.
The Emperor said: "If tears do not flow, the crying is not sorrowful. If no tears, Shen is not compassionate. If Shen is not compassionate, Zhi is not sorrowful. Yin and Yang hold each other; how can tears come alone?"
Sorrowful crying produces tears; unsorrowful crying does not. Eye moisture is 'Qi'; flowing water is 'Lei'. Lack of tears indicates lack of deep sorrow. Silent weeping without tears indicates lack of Shen compassion. 'Ci' (Compassion) relates to Heart; 'Bei' (Sorrow) relates to Zhi. If Shen lacks compassion, Zhi lacks sorrow. Heart Shen holds superiorly, Kidney Zhi holds inferiorly. Yin-Yang balance prevents isolated tear production. Thus, lack of tears stems from lack of sorrow.
When Zhi is sorrowful, inner distress impacts Yin. Impacting Yin causes Zhi to leave the eyes. Once Zhi leaves, Shen cannot guard Essence. When Spirit and Essence leave the eyes, mucus and tears flow.
Scant mucus occurs because Zhi fails to impact Yin. As stated, "Brain is Yin." Inner distress causes Zhi to rush upward to Yin (Brain). Zhi exiting the eyes means Heart Shen cannot guard Heart Essence. Loss of guarding causes Spirit/Essence to leave, producing mucus/tears. Thus, Zhi sorrow impacts Yin to create mucus; lack of sorrow results in scant mucus.
Have you not read the Classics? Jue syndrome causes blindness.
*Ling Shu: Kou Wen* states: "When fluids exhaust, essence is not irrigated. Without irrigation, the eyes see nothing." Thus, citing the Classics clarifies this. 'Jue' means extremity.
In Jue syndrome, Yang Qi aggregates superiorly, Yin Qi aggregates inferiorly. Yang aggregation above causes Fire to shine alone. Yin aggregation below causes cold feet and distension. One Water cannot overcome Five Fires, leading to blindness. Consequently, wind exposure causes continuous tearing.
Here, Yang aggregates above (Fire shines), causing Sanjiao Ministerial/Imperial Fire to flare up. Yin aggregates below (Cold/Distension), causing Kidney Essence and Spleen Dampness to rebel inferiorly. Only Bladder Water rises with Yang. One Water (Bladder) cannot overcome Five Fires, causing blindness (loss of sight). Wind-induced tearing arises from external sources, distinct from Zhi-sorrow tears. The Taiyang Bladder meridian starts at the inner canthus; excessive tearing exhausts fluids, leading to blindness.
When wind attacks the eyes, Yang guards Essence internally. Fire burns the eyes, causing tearing upon wind exposure. This is analogous to fire generating wind, which produces rain.
(Wind attacking eyes): Eyes contain Yin Essence and Yang Qi. Internal guarding of Essence with external Yang leads to "One Water cannot overcome Five Fires," burning the eyes and causing tearing. This mirrors the analogy of fire/wind/rain.
Regarding the preceding seven chapters: The language is ancient and profound, difficult to interpret. Yet, through prolonged study, the subtle meaning becomes clear. Previously, I saw a new edition of *Su Wen* in a friend's study, beautifully printed with prefaces, but with disordered chapters, omitted sections, and the final seven chapters excluded as "non-Classic additions." Alas, such people recklessly judge the Sacred Texts, misleading future generations—a sad matter. Unexpectedly, this autumn, I saw another new edition, incomplete, compiling various commentaries with personal additions. I mostly ignored these, except for Zhang Yinan's collection, which claimed most commentary came from colleagues. I sighed at this. Zhang's annotations on *Ling Shu*, *Su Wen*, *Shang Han*, and *Jin Gui* are exemplary, interpreting classics with classics, without fabrication or plagiarism. His work surpasses ordinary thought. Claiming his work is largely collaborative likely stems from inability to grasp its depth, seeing only names in the preface. To avoid such criticism, I refrain from borrowing prestige from peers or students, ensuring integrity against future reproach.